Yogācārabhūmi-śāstra, Volume 34 (48)

Original text:复作是念。所有诸行与其自相。及无常相苦相相应。彼亦一切从缘生故。不得自在。不自在故。皆非是我。如是名为。由不自在行。入无我行。如是行者以其十行。摄于四行。复以四行。了苦谛相。谓无常行五行所摄。一变异行。二灭坏行。三别离行。四法性行。五合会行。苦行三行所摄。一结缚行。二不可爱行。三不安隐行。空行一行所摄。谓无所得行。无我行一行所摄。谓不自在行。彼由十行悟入四行。

Explanation: The practitioner further has this thought: all formations, in relation to their own characteristics, as well as being associated with the mark of impermanence and the mark of suffering, are all born from conditions; therefore they lack self-mastery. Because they lack self-mastery, none of them is the self. This is called entering the practice of no-self through the contemplation of lack of self-mastery. In this way, the practitioner, by means of the ten contemplations, subsumes the four contemplations, and further, by means of the four contemplations, comprehends the characteristics of the truth of suffering. That is to say, the contemplation of impermanence is subsumed by five contemplations: first, the contemplation of change; second, the contemplation of destruction; third, the contemplation of separation; fourth, the contemplation of the nature of dharmas; fifth, the contemplation of convergence. The contemplation of suffering is subsumed by three contemplations: first, the contemplation of bondage; second, the contemplation of the unlovely; third, the contemplation of insecurity. The contemplation of emptiness is subsumed by one contemplation, namely the contemplation of attaining nothing. The contemplation of no-self is subsumed by one contemplation, namely the contemplation of lack of self-mastery. Practitioners, by means of these ten contemplations, awaken to and enter the four contemplations.